B. The False Teaching at Colosse (2:6-23)
The next portion of the letter relates particularly to the situation at Colosse. The apostle addresses straightforwardly and combatively the false teaching being promulgated there. The two major claims of fulfillment and freedom are addressed. The apostle wrests both from his opponents, claiming them for Christ.
The little we know about the so-called Colossian heresy lies buried in this text. Scholars differ in their reconstructions of this heresy from the available data. Some attribute it to so-called Judaizers; others, to gnostic influences. Almost all agree that it was syncretistic, philosophical, astrological, and ascetic.
Paul contends aggressively with the false teaching at Colosse. In doing so, we assume that he draws on much of the vocabulary peculiar to the heresy, thereby stripping its claims of their power. He countermands them by setting forth the claims of Christ. Thus his previous declaration of Christ’s sovereignty here finds further application.
The organization of Paul’s argument is hard to discern, but the attack of 2:6-15 clearly rests on the lordship of Christ. The readers are reminded of the benefits they derive from his person and work.
The apostle begins by reminding his readers of their initial confession of faith: “Jesus is Lord!” Jesus' lordship constitutes the theological and experiential grounds of Paul’s argument. On this basis, he exhorts the Colossians: “So then, just as you received Christ Jesus as Lord, continue to live in him” (v.6). They must keep their focus on Christ in order to continue in the way of salvation they have entered. Their attention is being diverted by the false teaching; they are being tempted to leave the Christian way in pursuit of other things.
A mixing of metaphors occurs in 2:7, but the effect is only to emphasize Paul’s essential point: There is room to grow in Christ, and that is what every believer ought to do! We find several connections between this exhortation and the preceding texts of 1:9-11, 22-23, and 1:28-2:5. Paul’s assertions of God’s purpose in Christ’s death, his own goals as a minister, and his prayer desires for the Colossians are now brought to focus on the problem at hand.
The warning of 2:8 is clear and stern. False teaching poses a dangerous threat to the church. Captive is a rare Greek verb that refers to the carrying off of booty. The Colossians have much to lose if they are beguiled by heresy. The false teaching is characterized as a hollow and deceptive philosophy. It has the appearance of wisdom (see 1:23), but lacks substance. It builds on the foundation of human tradition and the basic principles of this world (2:8). Paul disavows that it has any connection with Christ. Thus it is set in opposition to Christian doctrine. Its basis, content, and purpose are not only non-Christian; they are anti-Christian.
Paul has put his readers on alert, forewarning them of the personal threat posed by this philosophy. He proceeds, however, not by arguing against it tenet by tenet. Rather, he reminds his readers (vv.9-12) of a more important matter: namely, the nature of their identification with Christ as forgiven sinners. Presumably, in doing so, he also counters certain claims of the false teaching at Colosse.
Paul’s declaration of fullness in Christ (2:9) is based on the doctrine of Christ’s sovereignty (1:18-19). Lohse suggests that “since the words ‘fulness’ and ‘to be filled’ . . . are stressed so emphatically, they must have been key concepts in the ‘philosophy’” Paul was refuting (p. 100). The apostle contradicts the claims of his opponents with this polemical assertion: The entire fullness of deity dwells in Christ; therefore the experience of fullness is to be found in him, and in him alone.
Christian experience is indeed filled with significance and power. Through conversion, symbolized by baptism, the believer has been united with the sovereign Christ. In a unique and interesting way, Paul speaks of Christian baptism under the figure of circumcision. (Possibly, the Colossian philosophy taught and/or mandated circumcision of the flesh.) Christian baptism is likened to fleshly circumcision but is characterized as a circumcision done by Christ (v.11).
Wesley interpreted this passage as referring to the “circumcision of the heart” (Ro 2:29), symbolizing entire sanctification (Sermons, no. 13). The hermeneutical tradition of Wesleyanism still reflects that linkage. But the passage clearly refers to conversion.
Paul’s discourse on the believer’s identification with Christ is extended in 2:13-15, where he gives special attention to the meaning of God’s forgiveness. In a profound declaration of the benefits accruing to the believer from Christ’s death, the apostle declares: “He forgave us all our sins” (v.13). In the Greek, the following verbs are formally linked to this basic affirmation: “having forgiven” (charisamenos), “having canceled” (exaleipsas), “having nailed” (proselosas), “having disarmed” (apekdusamenos), and “having triumphed” (triambeusas). Most of these words are uncommon in the NT and are strikingly dramatic. Together they present a metaphor of Christ’s conquest over the powers and authorities (v.15). This metaphor highlights the essential connection between Christ’s forgiveness of sins and his victory over the principalities of this world.
Evangelical Wesleyans view the Cross as a symbol of Christ’s triumph over death, sin, and Satan. Through the power of the Cross, Christians may live a life of holiness and victory over sinning. The tyranny of sin and the power of the world’s temptations have been broken through Christ’s death and resurrection. Through their identification with him Christians experience a death to sin, self, and the world; in him they are quickened to new life, holiness, and power.
This affirmation is followed by exhortation (vv.16-23), as the apostle specifically addresses the Colossian situation. At issue is the freedom of Christian believers from the legalistic mandates of the false teaching.
Some of the regulations that Paul mentions possibly were derived from Judaism. See, for example, the reference to a Sabbath day (v.16). On the other hand, some elements of these heretical rules may have been derived from non-Jewish sources. “What he has seen” (v.18) is a technical term found in the mystery religions. The references to the worship of angels (v.18) and to harsh treatment of the body (v.23), moreover, suggest practices that are, if not non-Jewish, at least nonbiblical in origin. All in all, it appears that the false Colossian philosophy drew its teachings from a number of different religious sources.
As suggested earlier, 2:16-23 poses a challenge to contemporary Wesleyans who have a tendency to overdiscipline the Christian life and favor various forms of legalism. These well-intentioned and zealous believers should review the basis for and value of their regulations in the light of what Paul says here.
The passage poses another challenge to us: modern Christians often lack a systematic theology, thus leaving themselves open to “every wind of teaching” (Eph 4:14). Many—including Wesleyan pastors and laypersons alike—operate with a personal theology drawn from a variety of incompatible elements. This theological syncretism is a serious threat to the modern church.
The deceptive philosophy (v.8) at Colosse demanded the observance of sacred taboos and hallowed times. The apostle warns his Christian brothers and sisters not to allow anyone to rob them of their prize, their fullness in Christ (v.10), on the basis of such man-made religious standards (v.18). Spiritual growth comes only by holding fast to Christ and by continuing to participate in his body, the church.
Not infrequently, those who claim to have attained higher spiritual insights are unspiritual and simply puffed up with idle notions (v.18). Preoccupied with their own exalted experience, such persons have lost connection with the Head (v.19), so all of their religiosity is for naught. A religion based on man-made rules rather than Christ is misdirected and illusory. It leads, not to spiritual growth, but to religious presumption. Since you have died with Christ to the basic principles of this world (v.20), human commands have no value in promoting true spirituality.